Draft:Qur'an 5:69
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| Verse's Information | |
|---|---|
| Sura | al-Ma'ida (Qur'an 5) |
| Verse | 69 |
| Juz' | 6 |
| Content Information | |
| Place of Revelation | Medina |
| Related Verses | Qur'an 2:62 |
Qur'an 5:69 posits that the salvation of Muslims, Jews, Sabians, and Christians is contingent upon faith in God, belief in the Day of Judgment, and the performance of righteous deeds.[1] The verse assures that on the Day of Judgment, such individuals shall neither fear nor grieve.[2]
The Quranic exegete Sayyid Mahmud Taleghani draws a parallel between Qur'an 5:69 and Qur'an 2:62, noting that both verses explicitly—and without need for allegorical interpretation (ta'wil) or restriction—condition salvation upon faith in God, the Hereafter, and righteous action.[3]
| “ | إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئُونَ وَالنَّصَارَىٰ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَعَمِلَ صَالِحًا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
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| “ | Indeed the faithful, the Jews, the Sabians, and the Christians—those who have faith in Allah and the Last Day and act righteously—they will have no fear, nor will they grieve.
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| — Qur'an 5:69 | ||
Some interpreters suggest that this verse implies the possibility of salvation for followers of various religions,[4] arguing that formal conversion to Islam is not a prerequisite, provided one possesses faith in God and the Hereafter and performs righteous deeds.[5] Countering this interpretation, other scholars argue that the verse was revealed in a context where Jews and Christians asserted religious superiority, claiming exclusive rights to salvation.[6] From this perspective, the verse emphasizes that faith devoid of righteous deeds is futile—even for Muslims—and that salvation is attained solely through sincere faith in God and the Day of Judgment accompanied by righteous action.[7] Consequently, the verse aims to negate claims of inherent religious privilege rather than to validate all religions indiscriminately.[8] Ja'far Subhani also maintains that this verse bears no relation to the concept of Religious Pluralism.[9]
Another rebuttal posits that if Jews and Christians were to truly adhere to their scriptures, they would inevitably believe in the Prophet of Islam (s), as his advent is foretold therein.[10] Furthermore, Qur'an 3:85 and other verses explicitly invite humanity to Islam, rendering a pluralistic interpretation contradictory to the broader Quranic text.[11] Some scholars interpret the verse as addressing early Muslims concerned about the fate of their non-Muslim ancestors; the verse thus reassures them that anyone who believed in the prophet and scripture of their own era and performed righteous deeds is among the saved.[12] Others suggest the verse applies to those who remained unaware of the message of Islam.[13]
Notes
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 5, pp. 26-27.
- ↑ Lāhījī, Tafsīr-i Sharīf Lāhījī, 1373 Sh, vol. 1, p. 686.
- ↑ Ṭāliqānī, Partowī az Qurʾān, 1362 Sh, vol. 1, p. 181.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 5, p. 27.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, pp. 283-284.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 283.
- ↑ Ṭabāṭabāʾī, Al-Mīzān, 1390 AH, vol. 6, p. 67 & vol. 1, p. 193; Qarāʾatī, Tafsīr nūr, 1388 Sh, vol. 2, p. 341.
- ↑ Subḥānī, Manshūr-i jāwīd, Qom, vol. 14, p. 271.
- ↑ Subḥānī, Madkhal masāʾil jadīd dar ʿilm kalām, 1382 Sh, vol. 2, p. 315.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 284.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, pp. 283-284.
- ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1371 Sh, vol. 1, p. 284.
- ↑ Qurashī Bunābī, Tafsīr aḥsan al-ḥadīth, 1375 Sh, vol. 3, p. 114.
References
- Lāhījī, Muḥammad b. ʿAlī, Tafsīr-i Sharīf Lāhījī, Tehran, Daftar-i Nashr-i Dād, 1373 Sh.
- Makārim Shīrāzī, Nāṣir, Tafsīr-i nimūna, Tehran, Dār al-Kutub al-Islāmiyya, 1371 Sh.
- Qarāʾatī, Muḥsin, Tafsīr nūr, Tehran, Markaz-i Farhangī-yi Darshā-yī az Qurʾān, 1388 Sh.
- Qurashī Bunābī, ʿAlī Akbar, Tafsīr aḥsan al-ḥadīth, Tehran, Bunyād-i Biʿthat, 1375 Sh.
- Subḥānī, Jaʿfar, Madkhal masāʾil jadīd dar ʿilm kalām, Qom, Muʾassisa-yi Imām Ṣādiq (a), 1382 Sh.
- Subḥānī, Jaʿfar, Manshūr-i jāwīd, Qom, Muʾassisa-yi Imām Ṣādiq (a), N.d.
- Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassisa al-Aʿlamī li-l-Maṭbūʿāt, 1390 AH.
- Ṭāliqānī, Maḥmūd, Partowī az Qurʾān, Tehran, Shirkat-i Sahāmī-yi Intishār, 1362 Sh.